Questions on the meaning of the sea and the rulings concerning the Ka'bah and the Multazam

The questioner:
The sea is a large body of water, or is it only salt water? Is its plural "ab'ad" or "ab'ahar"? And the diminutive is "ab'ahar," not "buhayr." And the generous man, the noble horse, the countryside, and the depth of the womb.

The Shaykh:
And the generous man, yes.

The questioner:
And the generous man, the noble horse, and the wind. Yes. The womb, and "al-buhrah" is a town. Al-buhrah, yes. The sea is a town, a low-lying area of land, a large garden, a pool of water, the name of the Prophet's (peace and blessings be upon him) city, a village in Bahrain, every village that has a flowing river, and soaking water.

The Shaykh:
The term "seas" is applied to the countryside; they are called the seas of the countryside, which are in the outskirts of the lands. The villages and towns are also called seas. Yes, and this is what is meant by the hadith "from beyond the seas," meaning from beyond the countryside, or from beyond the seas, the villages. That is what is meant. Allah knows best. The wisdom of adding the stone, the Black Stone on the Yemeni corner, even though both are on the foundations of the Ka'bah. The Black Stone that is in it, and it is mounted on the Black Corner, there is a stone in it, but there is no stone in it, a stone. It was reported in some hadiths with some wording that it descended from Paradise. Yes, al-Tirmidhi and Ahmad and a group narrated it with a chain that is generally acceptable, but some criticized it because it contains 'Ata ibn al-Sa'ib, who became confused in his old age. However, Hammad ibn Salama narrated from him, and it was said that he narrated from him before he became confused. So it is not among the sound hadiths, but it has some issue. Yes. The story of the Ka'bah, if Allah wills, I will discuss it later. We do not know its origin, but it was reported in the hadith of Usamah that the Prophet (peace and blessings be upon him) did it from inside the Ka'bah. When he entered it, he placed his chest and his arms against it and supplicated, and he said takbir. This was reported in the hadith of Usamah, narrated by Ahmad and Abu Dawud and a group, from inside. As for from outside, we do not know anything authentic from the actions of the Companions or from the actions of the Prophet (peace and blessings be upon him) of what people do today. So it should be left. Some of them analogize the outside to the inside, saying that since the Prophet did it inside, the outside is the same. It should be left; because things are by following, not by opinion or by analogy. So what the Prophet did, we do, and what he left, we leave. So it is better to leave it and not do it, except for the Multazam, specifically between the corner and the door. This is the Multazam that the Companions did, and the Salaf did, so there is no harm in adhering to it. He places his hands on it, his chest, and supplicates there between the corner and the door. Yes. Between the layers.

The questioner:
The cloth, likewise, some people seek blessing with it. Is it permissible to divide it among them?

The Shaykh:
We have not heard anything about this, and it is better not to do it, for it is a cloth placed on it for adornment and beauty. As for distributing it for blessing, it may appear that it is not appropriate, but rather it should be left, for ignorance may lead to something greater than it. Between the two corners, what came with the exception after the phrase "between the two corners." The original is to say "except between the two corners." The abbreviation is misleading, and the meaning is that he (peace and blessings be upon him) ordered them to run in the first three circuits, except between the two corners, and to walk the last four. This is as in the two Sahihs and as in al-Umdah in al-Ahkam by al-Ghazzi, because he transmitted it in full. As for the author, he abbreviated it in a misleading way. They say to lower the voice. From the chapter of winds. Yes, this word has three usages. "Qadima" when he arrives in the town, he says "qadima" from the root of "faraha" (joy). And if he wants to advance ahead of his people, it is from the root of "nasr" (victory). "Qadima" like in His saying (Exalted and Majestic is He) meaning he advances them, "qadima" them, "yaqdimu" them, meaning he advances them, he becomes in front of them. And the third type is "qadima" with a damma on the dal, meaning it became old. "Qadima" this thing became old, like "karama" became "karima" (noble), "zara" became "zarifa" (elegant). So it is said "qadima," "qadima," "qadima," "qadima" became old, like the old rope, a long time has passed over it. "Qadima" "yaqdimu" the group, "taqaddama" his people, he became in front of them. The camel "qadima" them, he became in front of them. And the prince "qadima" them, he advances them. And "qadima" arrived in the town, returned to the town. "Qadima" "yaqdimu" from the root of "faraha" (joy). Yes. Also. The stone is not white. Like the hadith that was mentioned to you earlier. Ibn 'Abbas. Narrated by Ahmad and al-Tirmidhi and a group: "The stone descended from Paradise, and it was whiter than milk, and its whiteness was whiter than snow, until the sins of the people of shirk (associating partners with Allah) blackened it." In a narration, "until the sins of the children of Adam blackened it." Narrated by Ahmad and al-Tirmidhi and the group with a chain that is acceptable, a good chain through Hammad ibn Salama from 'Ata ibn al-Sa'ib. But 'Ata ibn al-Sa'ib became confused in his old age, and a group narrated from him after the confusion and a group before the confusion. If it is established that he narrated before the confusion, then his hadith is good. If it was after the confusion, then the hadith is weak. And I do not know it came from another route. Likewise, the book of the stone, narrated by Ahmad and al-Tirmidhi and a group through 'Ata ibn Sa'id also. May Allah send this , but there is some weakness in its chain because of 'Ata ibn al-Sa'ib. Yes. Yes, yes. In the name of Allah, this is preserved from the action of Ibn 'Umar, and it is preserved from the action of the Prophet (peace and blessings be upon him) at the Yemeni corner. Al-Tabarani and the group, as mentioned by Ibn al-Qayyim and the group. As for at one of the corners, I do not remember it from the action of the Prophet (peace and blessings be upon him). Yes. Level. The matter is broad. It is established from the Prophet (peace and blessings be upon him) that he said takbir at the Black Stone. When he reached it, he said takbir. It was reported that 'Umar ordered to say "Say: There is no god but Allah, and say takbir." But its chain is weak in the narration of 'Umar: "Say: There is no god but Allah, and say takbir." Yes. The polytheists, the action of the Prophet (peace and blessings be upon him). I do not remember this. It was only done by some of the Companions. It is reported from the Prophet (peace and blessings be upon him) but it is not preserved. It was only done by some of the Companions, 'Abdullah ibn 'Amr and a group. Yes.

The questioner:
If the House were built on the foundations of Ibrahim, would you touch all four corners?

The Shaykh:
Some of them mentioned this. Ibn al-Zubayr, when he built it on the foundations of the head, he used to touch them all, as a form of ijtihad (independent legal reasoning) from him. But the closest, and Allah knows best, if it were built, the closest is to restrict it to the two corners. Because this is the opinion of the one who said this? The Prophet did not say, "I left this for such and such." So the closest, even if it were built, is to restrict the touching to these two corners. Yes.

The questioner:
The questioner: The words of Allah the Exalted Does "the sea" here refer to the known sea, or does it include more than that?

The Shaykh:
The Shaykh: The apparent meaning is comprehensive; it encompasses the seas, it encompasses the villages and the countryside, and it encompasses the seas with their ships and vessels. "The sea" here encompasses all of it. Yes. And the land; it encompasses the villages, it encompasses the cities, and it encompasses the seas themselves and the ships and vessels in them. Corruption occurs there as well. Yes. It is now known that it occurs in the sea itself. There is no doubt. Yes.